Cultural experiences is a world magazine dedicated to exploring the relationships among cultural practices and daily life, monetary kin, the fabric global, the nation, and historic forces and contexts.

Jim Marrs has tested himself among the numerous different conspiracy researchers in bringing substitute perspectives and data to the hundreds in a palatable and coherent shape. With themes of conspiracy mendacity at the edge of mainstream acceptability, Marrs has still touched a nerve with the general public at huge together with his skill to stroll the positive line among incredulity and the wonderful.

Mobility is turning into a key factor in social conception, with humans relocating among nations on diversified grounds and in varied methods even if as travelers, refugees, scholars, transitority employees, labour migrants or kinfolk of previous migrants. during this surroundings characterised by way of flux, minorities are frequently marked through their alleged tradition, that is then taken to account for his or her relative successes or disasters in adapting to their host society; tradition additionally being invoked in debts of social difficulties similar to crime, academic disasters and oppression of girls.

Mobility is turning into a key factor in social conception, with humans relocating among nations on different grounds and in diversified methods no matter if as travelers, refugees, scholars, transitority staff, labour migrants or kin of past migrants. during this environment characterised by means of flux, minorities are frequently marked by means of their alleged tradition, that's then taken to account for his or her relative successes or disasters in adapting to their host society; tradition additionally being invoked in money owed of social difficulties akin to crime, academic mess ups and oppression of ladies.

78, No. 1, June. Roediger, David (1992) Wages of Whiteness, New York: Routledge (Verso). Serequeberhan, Tsenay (1991) African Philosophy, New York: Paragon House. Sweet Honey in the Rock (1977) ‘B’lieve I’ll run on…, see what the end goona be’, Ukiah, California: Redwood Records. POSTCOLONIAL AGENCY IN TEACHING TONI MORRISON NANDINI BHATTACHARYA I was tempted to write this article as an open letter to Toni Morrison till the unabashed sentimentality of that idea overcame my enthusiasm. 1 Recently I experienced for the first time stressful ecstasy of inviting students at a whitedominated institution to undertake the hidden passage to cultural ‘otherness’ through their reading of Toni Morrison’s Song of Solomon.

However, consider how far this experiential dissonance is exacerbated by the hegemonic institution’s mechanism of tokenization, which creates a black hole for all experiential specificities and legitimate divergences. This tokenization coexists with the paradigmatic hegemonic view of difference as homogeneous, undifferentiated, without further specificity determined by, for example, class and other social variables. This tokenization extends to the multicultural establishment. The marriage of tokenism and essentialism establishes all minority groups as identical, requires them to fit a uniform, utopic construct, and drives out the language of diversity and multi-vocality central to the conditions of being ‘third world’ or ‘minority’, in addition to being female and feminist, in America today.

The dominant ethos of teaching in the classroom encourages the values of what Ryan calls ‘individualism, conservatism, 232 CULTURAL STUDIES and presentism’ (Ryan, 1982:55). The dominant knowable fact remains that of progress. The university’s workers act as the medium for this specularization. Female pedagogical identity in the multicultural situation is intensely ‘feminized’ in its role as medium or speculum. As Irigaray develops the female specularization paradigm, discussing female identity as perceived in patriarchal society, masculinist desire for ‘origin’ is dominant in this conceptualization of femininity: [T]he desire for the same, for the self-identical, the self (as) same, and again of the similar, the alter ego and, to put it in a nutshell, the desire for the auto…the homo…the male, dominates the representational economy… the little man that the little girl is, must become a man minus certain attributes whose paradigm is morphological—attributes capable of determining, of assuring, the reproduction of the same.